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「佛性者，名大信心」：論漢譯《大般涅槃經》對「信」意義的深化="The Buddha-nature is the great śraddhā": A Study of the Transformation of the Meaning of the Śraddhā in the Chinese Version of the Mahāyāna Mahāparinirvāņa Sūtra |
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| 著者 |
謝獻誼 (著)=Hsien, Hsien-yi (au.)
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| 掲載誌 |
揭諦=Aletheia=NHU Journal of Philosophy and Life Education
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| 巻号 | n.38 |
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| 出版年月日 | 2020.01.01 |
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| ページ | 1 - 48 |
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| 出版者 | 南華管理學院哲學研究所 |
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| 出版地 | 嘉義縣, 臺灣 [Chia-i hsien, Taiwan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese |
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| キーワード | 信=Śraddhā; 大般涅槃經=Mahāyāna Mahāparinirvāņa Sūtra; 佛性=Buddha-nature; 一闡提=icchentika |
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| 抄録 | 本文考察漢譯《大般涅槃經》對於「信」意義的界說，包含從印度佛教思想史的角度梳理《大般涅槃經》如何深化對「信」的理解以及「信」與《大般涅槃經》的重要概念──一闡提、佛性等如何產生關聯。《大般涅槃經》對於「信」的定義上，首先是明確將「信」的對象圈限為對自身教說的信受，亦即信受佛性、如來與常樂我淨等法的存在性真實不虛，而此種「信」對象的轉換，復與《大般涅槃經》自身產出的時代背景有關。其次在面對一闡提的問題方面，所謂「無信之人，名一闡提」的理由，是原於一闡提對於佛法絲毫不起信心，由此斷絕了從最初生信通往最終解脫間一切善法之可能性，循此而謂一闡提是「斷善根」的，但此「無信」或「斷善根」狀態並非永久性，只要一闡提能遇見善友引領，仍能還生信心。最後在處理「信」與佛性的關係上，《大般涅槃經》將「信」定位為修行重要項目之一，但「信」本身僅屬修行的起始點，且必然與其他修行概念交聚完成，故屬於其他修行法類的「生因」或「作因」，卻非直接能予觀見涅槃、佛性的「了因」。此外，在「一切眾生悉有佛性」的思維底下，一切眾生亦終有對涅槃經教生信的一天，故而佛性與「信」在本質上具有類同性，因此經典也直接將「信」等同於佛性而謂「佛性者，名大信心」，但此信已非普通之信心，而是與佛性修行和《大般涅槃經》教理緊密結合後的「大信心」。
This paper explores the meaning of the śraddhā in the Chinese version of the Mahāyāna Mahāparinirvāṇa Sūtra, how the notion has been deepened—from the perspective of the history of Indian Buddhism—and how it thus comes to connect with other important concepts in the Sūtra, such as the icchentika and the Buddha-nature. The śraddhā is defined explicitly in the Mahāyāna Mahāparinirvāṇa Sūtra, first, by its object, meaning the belief in the teachings of the Sūtra and in the substantial reality of the Buddha-nature, the Buddha, and the nitya-sukha-ātman-śubha, etc. Such a change in the object of the śraddhā is closely related to the historical background in which the Sūtra was composed. Secondly, the Mahāyāna Mahāparinirvāṇa Sūtra sees the icchentika as those who turn their backs on the śraddhā: “The unbelievers are named the icchentika.” Having no faith in Buddhist teachings, and thus depriving themselves of all access to the path toward final liberation, these people are described as having their kuśala-mūla “amputated.” But neither their unbelief nor the state of “kuśala-mūla amputation” is permanent, since an icchentika always has the chance to recover his or her faith and belief under the guidance of believing peers. Lastly, the Mahāyāna Mahāparinirvāṇa Sūtra also establishes a relationship between the śraddhā and the Buddha-nature by prescribing the śraddhā as a crucial part of Buddhist practices. However, it only serves as a point of departure, and its goal cannot be reached without the cooperation of other practices. The śraddhā is thus the “originating cause” or “doing cause” that triggers other actual practices, rather than the “enlightening cause” which allows one to gain a direct insight into the nirvāṇa and the Buddha-nature. Besides, the doctrine that “all beings possess the Buddha-nature” in fact presupposes that all human beings will eventually develop their faith in the Mahāyāna Mahāparinirvāṇa Sūtra, therefore rendering the Buddha-nature and the śraddhā highly similar at the fundamental level. This is the reason why the Sūtra clearly equates the śraddhā to the Buddha-nature by asserting that “the
Buddha-nature is the great śraddhā.” Such belief is not simply confidence or trust, but the unbounded faith—the “great śraddhā”—that has integrated itself with the practices for the Buddha-nature and the teachings of the Mahāyāna Mahāparinirvāṇa Sūtra. |
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| 目次 | 一、前言 3
二、「能信如來是常住法」：所「信」對象的轉變 9
三、「無信之人名一闡提」：具「信」與否與一闡提之關係 20
四、「佛性者，名大信心」：「信」與佛性的交涉關係 28
五、結論 40
參考文獻 42 |
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| ISSN | 10284583 (P) |
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| ヒット数 | 164 |
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| 作成日 | 2021.04.29 |
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| 更新日期 | 2022.11.24 |
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